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neither one, nor have they distinctive separateness (_ekap@rthaktva_).
The notion of unity is the cause of the notion of duality, etc.
Contact may be due to the action of one or two things, or the
effect of another contact and so is disjoining. There is neither
contact nor disjoining in cause and effect since they do not exist
independently (_yutasiddhyabhavat_). In the eighth book it is said
that soul and manas are not perceptible, and that in the apprehension
of qualities, action, generality, and particularity
perception is due to their contact with the thing. Earth is the
cause of perception of smell, and water, fire, and air are the
cause of taste, colour and touch[Footnote ref 1]. In the ninth book
negation is described; non-existence (_asat_) is defined as that to
which neither action nor quality can be attributed. Even existent things
may become non-existent and that which is existent in one
way may be non-existent in another; but there is another kind
of non-existence which is different from the above kinds of
existence and non-existence [Footnote ref 2]. All negation can be directly
perceived through the help of the memory which keeps before the
mind the thing to which the negation applies. Allusion is also
made in this connection to the special perceptual powers of the
yogins (sages attaining mystical powers through Yoga practices).

In the second chapter the nature of hetu (reason) or the
middle term is described. It is said that anything connected
with any other thing, as effect, cause, as in contact, or as contrary
or as inseparably connected, will serve as li@nga (reason).
The main point is the notion "this is associated with this," or
"these two are related as cause and effect," and since this may
also be produced through premisses, there may be a formal syllogism
from propositions fulfilling the above condition. Verbal
cognition comes without inference. False knowledge (_avidya_) is
due to the defect of the senses or non-observation and mal-observation
due to wrong expectant impressions. The opposite
of this is true knowledge (_vidya_). In the tenth it is said that
pleasure and pain are not cognitions, since they are not related to
doubt and certainty.

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[Footnote 1: _Upaskara_ here explains that it is intended that the senses
are produced by those specific elements, but this cannot be found in the
sutras.]

[Footnote 2: I